Swamy Desika Sahasra Naamam : NaamAs 987-997

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(987) (PraNavam) Saasthra vyavasTA siddhyarTa bhakthajanmAdhi

ChinthakAya Nama:

 

(Meaning): (This Naamaa is an elaboration of the meaning of the previous naamaa).

Salutations to the AchAryan , who accepted the reference to the Jaathi and birth of

BhakthAs only for the sake of understanding the demarcation by SaasthrAs (Saasthra

Vyavasthai) .

 

(988) (PraNavam) Saara-kalka-svaroopa SrImath Kaimkarya vibhAga

dhrusE nama:

 

( Meaning ): Salutations to that AchAryan , who understood the two categories of

Bhagavath Kaimkaryam , what is the essence and what is superficial and ineffective

( Saaram and Sakkai ) among Kaimkaryams .

 

(Commentary ): Saara Kaimkaryam : The Kaimkaryam done by the Prapannan

without expecting anything in return and done solely for Bhagavath Preethi

or for protection of his/her AchAryan is Saara Kaimkaryam .

 

Kalka Kaimkaryam ( the unfruitful , superficial Kaimkaryam leading one no where ):These are the ones done for self-glorification or for hurting others or done to stop

others from performing Saara Kaimkaryams or done with some prayOjanam in mind .

 

Therefore , BhagavAn is pleased with Saara Kaimkaryams done by ParamaikAnthis

and does not pay much attention to the Kalka kaimkaryams done with ahankAra-mamakArams .

 

(989) (PraNavam) Sambhandha dhee mukAnEka mOksha hEthu

mathAnthakAya Nama:

 

(Meaning): Salutations to the AchAryan , who rejected the Mathams that

preach Sambhandha Jn~Anam and other similar psuedo Moksha KaaraNams .

 

(Comments): These mathams consider Sambhandha Jn~Anam itself as Prapatthi

instead of understanding the Jn~Anam arising from Sambhandha Jn~Anam is the UpAyam;

the svaroopam of that Jn~Anam is Prapatthi.There are others , who hold the erroneous

view that the mere Jn~Anam about SiddhOpAyan (BhagavAn) is Prapatthi . That Jn~Anam

alone is not a direct cause for Moksham . One has to have that Jn~Anam and then perform

Bhara NyAsam to gain the Phalan . Similarly , anivAraNa Maathram is not prapatthi.anivAraNam

means not doing anything towards one's rakshaNam . Anumathi alone is not Prapatthi .

anumathi means the state of permissiveness , when Bhagavaan begins to protect .

In a similar vein , achith vyAvrutthi ,chaithanya Kruthyam and Chittha SamAdhAnam

by themselves can not be equated to Prapatthi . Bhakthi yOgam has many of these

overlapping features . Hence to define Prapathti and its svaroopam (aakAram) uniquely ,

one has to develop a clear Jn~Anam about what is Prapatthi and what it is not and

where it differs from Bhakthi Yogam .

 

(990) (PraNavam) Charama slOka nikhila-dharma thyAga shaDarTavidhE nama:

 

(Meaning ): Salutations to that AchAryan , who knew the six menaings of

the Sarva dharma thyAgam (Sarva dharmAn parithyajya) referred to in the Charama

SlOkam .

 

(Commentary ): The six meanings of " Sarva dharmAn Parithyajya "are :

 

(1) This is based on the anuvAdha Paksham . It means : " You , who has abandoned

the desire in Bhakthi yOgam and other difficult upAyams". It is indicated that one's inability

to perform Bhakthi yOgam is indicated as the qualifications for choosing Prapatthi as

the UpAyam for MOksha Siddhi ( Reference : 975th NaamA).

 

(2) The second meaning relates to Aakinchanyam & KaarpaNyam : Since one has

abandoned all UpAyams like Bhakthi yOgam , aakinchanyam is invoked .

The angam of Prapatthi, namely , KaarpaNyam comes into the front as a result.

 

(3) The third meaning is : rejecting all dharmAs as angam of Prapatthi.

For instance , Yaj~nam is an angam of Bhakthi yOgam and that needs to be

practised there . There are no such dharmAs to be practised as angam of Prapatthi .

 

(4) This meaning is for the ones , who wishes to engage in Bhakthi yOgam .

The prayOgam of "Pari" before "Thyajya" means to abandon them without

fear or fervour .

 

(5) This means to abandon the feeble effort to engage in an extremely difficult

upAyam of Bhakthi yOgam .

 

(6) This sixth meaning refers to the mixing up of Bhakthi yOgam with Prapatthi

yOgam . It points to the need for clear understanding that Prapatthi yOgam should

not be admixed with Bhakthi yOgam during UpAya anushtAnam because of doubts

on the inefficacy of Prapatthi to grant Moksha Siddhi as the fruit of such an effort .

 

(991) (PraNavam) Charama slOkaika saBdha saptha ShaDarTOkthi vichakshaNAya Nama:

 

(Meaning ) : Salutations to the AchAryan , who was competent in explaining the six

meanings of "yEka " sabdham in charama slOkam ( Maam yEkam SaraNam vraja).

 

( Commentary ): Charama slOkam instructs : " Maam yEkam SaraNam vraja"

( perform SaraNAgathy only to Me). Maam and yEkam both mean the same .

The question arises as to why the two words meaning the same is used by

the Lord . Therefore one has to provide the special meaning for the word ,

"yEkam " and the purpose of using it after "Maam " . There are 7 meanings for

yEkam in this context :

 

(1) "Tannai tantha KaRpakam " meaning : The Lord is both UpAyam and UpEyam

( Means and the goal ) . That is why , the word "yEkam " is used .

 

(2) Iswaran alone is UpAyam and not Jeevan . Jevan is not the PradhAna UpAyam

but it is Iswaran and His anugraham that is the chief upAyam . yEka sabdham

here refers to that tatthvam .

 

(3) Iswaran alone is the UpAyam and not even Prapatthi , which is just a vyAjam .

BhagavAn's intrinsic KaruNA guNam (Bhagavath Sankalpam ) alone is the UpAyam.

Tath yEkamEva UpAyam . Reference is to the 915th Naamaa .

 

(4) For the Prapannan , Iswaran alone is UpAyam and other UpAyams like

Bhakthi should not be admixed while performing Prapatthi . "aaRenakku ninn

paadhamE saraNAhat-tanthozhinthAi " says AzhwAr in this context .He stands in

the place of difficult to perform Bhakthi yOgam for us who are asakthAs .

 

(5) yEka sabdham here refers to the nonperformance of other angams along

with Prapatthi angams .For instance Bhakthi yOgam requires the perfromance of

Yaj~nam , dhAnam etc along with Yama-niyama angams .

 

(6)The Lord alone (yEkam) will give all the desired fruits realized through other

upAyams . Therefore , there is no need for upAyams other than Iswaran .

The combined phalans given by individaul upAyams like Karma , Jn~Ana

and Bhakthi yOgams are given together by the Lord alone and therefore , there is

no need to seek other UpAyams .

(992) (PraNavam) Paratantra svabhAvAthma Vidhyanarhathva bhanjakAya nama:

 

(Meaning): Salutation to the AchAryan , who rejected the notion that the Jeevan

with the svabhAvam of Paaratantryam is unfit to be commanded to follow

the vidhi (instruction ) to perform SaraNAgathy .

 

( Commentary) : Some ( Saankya-Saankara ) matams believe that only those

who are Svatantras (independent) can be expected to follow commands like

"SaraNam vraja". According to the Para Matha Vaadhis , If one (Jeevan) is

Paratantran (Slave) to the others , then that Jeevan can not be a Kartthaa .

The answer according to our Matham is that the fact of Jeevan becoming

kartthaa is under the control of the Lord . Even if the jeevan is utterly dependent

on the Lord ( paratantran) , it becomes also a karthaa . Bhagavaan alone gives

it the indepenence (svatantram) to engage in kaimkaryams , while staying as

a Paratantran to the Lord . It is therefore not against the svabhAvam of

the Jeevan to be a kartthaa and to accept the granted SvAtantryam .

The jeevan accepts the independence given by the Lord and engages

in acts commanded by Him . Hence , the Jeevan becomes Paratantran to

the Lord by doing what pleases Him .This state of being is the end limit of

Paaratantryam .

 

(993) (PraNavam) ParatantrAthma karthruthva savroopa visadhOkthimathE nama:

 

(Meaning): Salutations to the AchAryan , who could explain lucidly the karthruthva

SvabhAvam of the JeevAthma and of what nature it is .

 

(Commentary) : Jeevan has Jn~Anam , Icchai and Prayathnam ( aRivu , Aasai and MuyaRcchi

in Tamil ) as the three dharmams .Of these three , Icchai and Prayathnam are manifestations

(avasthA visEshams) of Jn~Anam . Icchai and Prayathnam are not seperate guNams.

Prayathnam is that state of Jn~Anam , which stimulates the Sareeram to engage in

an act and initates karthruthvam . This karthruthvam is valid only for chEthanams and not

for achEthanams .

 

Some Para Matha Vaadhis believe that the karthruthvam is exclusively for Kaimkaryam

and therefore the performance of UpAyam like SaraNAgathy (Karthruthvam ) is in conflict

with the svaroopam of the Jeevan ( Svaroopa Virudhdam) . This is not correct . Even

the performance of Kaimkaryam is the upAyam for gaining the fruit of Bhagavath Preethi .

Therefore , if UpAya Karthruthvam is Svaroopa Viruddham , then we are driven to

the conclusion that the Kaimkaya Karthruthvam is also is Svaroopa Viruddham .

We would then have to abandon all Kaimkaryams as well .

 

BhagavAn has given cognitive powers ( aRiyum sakthi) and the power to engage

in activities ( pravrutthi sakthi) as well as Sarireeam and Indhriyams and stays

as DhArakan and stimulator ( ThooNDubhavan) . It is only because of these reasons ,

Jeevan can initate action (prayathnam) . Thus karthruthvam of the Jeevan in a general

sense is under the command of the Lord (Bhagavath adheenam) . In a particualr sense ,

Bhagavan commands the Jeevan to engage in karmAs as guided by poorva janma

karmaas . While karthruthvam has arisen as a result of Bhagavath adheenam ,

SamsAra bhandham continues , when one thinks that they are engaged in karmAs

as Svatantran .

 

This type of Karthruthvam (Bhagavath adheena Karthruthvam) is present during

the time of performing upAyam . It continues in Moksha dasai , when one enjoys the fruits

of Moksham . During the Moksha dasai , Kaimkarya Karthruthvam is realized through

the muktha jeevan's wish (icchaa) in conformity with Bhagavaan's many wishes .

During the SamsAra dasai , karthruthvam arises from the Jeevan's own poorva karmaas

( admixtures of Sathva-Rajas and Tamas ) as steered by the Lord . The Rajas and

Tamas-driven karmAs will lead to the continuation of SamsAra bhandham and

the Sathvam driven karmAs will become the reasons for Moksham . The Karthruthvam

experienced in Moksha dasai is free from any one of the three guNams .

 

(994) (PraNavam) SrImath karthru prErakAnumanthru kArayithruthva vidhE nama:

 

(Meaning): Salutations to that AchAryan , who has clear knowledge about Bhagavaan's

Karthruthvam , PrErakathvam , Anumanthruthvam and Kaarayithruthvam .

 

(Commentary ): Our Lord is saluted as KarthA , Kaaryithaa , upEkshakan and

anumnatha by the Saasthrams . A superficial look at these doctrines may give

us the impression that they are contradictory to reach other . Swamy Desikan

removes what looks like contradictions thru explanations based on vishaya

vyavasthais.

 

This SahasranAmam starts with Srimath Sabdham to indicate that the Lord plays

these roles always accompanied by His divine consort , MahA Lakshmi . This is

sampradhAya rahasyam . AdhikaraNa SaarAvaLi and Thaathparya Chandrikai

and other Sri Sookthis of Swamy Desikan elaborate on the above doctorines

(BhagavAn's Karthruthvam et al) . Now for some definitions :

 

1.Kaarayithaa - - - When the Lord commands one to perform a karma , He becomes

the Kaarayitha . This happens for some jeevans . The name "PrErakan " is the same

as Kaarayithaa.

 

2. Kartha: This means one who does perform the Karma . Since He engages in

the act of creation and blesses the BhaagavathA's with the Phalans , He is Karthaa.

 

3. UpEkshakan ( One who ignores) : When a Jeevan starts to engage ina karma ,

the Lord becomes UpEkshakan , if he ignores the initiation of the karma by the jeevan .

He looks away .

 

4. AnumanthA : If the Lord permits the Jeevan to initiate the Karma , then He is known

as the Anumanthaa .

 

5. Sahakaari : The Lord is Sahakaari , when He does the major portion of the Karma

with the Jeevan and helps the Jeevan in this manner .

 

(995) (PraNavam) kriyamANa agha vidhvamsi prapathti prathipAdhakAya Nama:

 

(Meaning) : Salutations to the AchAryan , who held the view that Prapatthi has

the power to remove paapams acquired even while doing Prapatthi .

 

(Commentary ) : This naamaa is connected with the "Sarva PaapEpyO " section

of the Charama SlOkam . The paapams of the past , present and future are

included here. One may committ paapams at the time of performance of

Prapatthi knowingly or unknowingly . That kind of paapam can also be

destroyed by Prapatthi .

 

(996) (PraNavam) BrahmavidhyArambha nashDAslishDa karma svaroopa vidhE nama:

 

(Meaning) :Salutations to that AchAryan , who had a clear understanding of the Svaroopam

of the KarmAs that were destroyed during the beginning of Brahma VidhyA ( Prapatthi)

as well as those , which do not stick to one after Prapatthi .

 

(Commentary ): Bhagavaan has assured us : "Sarva PaapEpyO MokshayishyAmi ".

He has said that He will release us from all knids of Sins. All sins & PuNyams

except PrArabdham accumulated before Prapatthi are destroyed at the time of

Prapatthi . PrArabdham is the karmaa , which has already started to yield fruits.

This wont be destroyed by Brahma Vidhyaa ( Prapatthi). One has to experience them .

Those PuNya Paapams acquired after Prapatthi unknowingly and those acquired

under unavoidable circumstances will not stick. Those done deliberately after Prapatthi

can be destroyed only thru Praayascchittham or Bhagavath daNDani of the light sort .

Prapatthi has the unique glory of destroying even PrArabdha Karmams .

 

(997) (PraNavam) priyA-priyOpa-samkrAntha vidhvath puMyAgha vEdhithrE nama:

 

(Meaning): Salutations to the AchAryan , who knew that the Prapannan's Paapa-PuNyams

go respectively to the virOdhis (apriyaas) and suhruths (Priyaas) of the Jeevan at the time of

ascent to Sri Vaikuntam via ArchirAdhi maargam .

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan Oppiliappan Koil VaradAchAri Sadagopan